Shloka 145

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा

Transliteration

jñānavairāgyayuktasya yogasiddhirdvijottamāḥ yogasiddhyā vimuktiḥ syāt sattvaniṣṭhasya nānyathā

Translation

О лучшие из дважды-рождённых, у наделённого истинным знанием и вайрагьей возникает йога-сиддхи — совершенство йоги. Через это совершенство приходит мукти, освобождение, — лишь для того, кто твёрдо утверждён в саттве; иначе не бывает.

Word by Word

• ज्ञान (jñāna): spiritual knowledge

• वैराग्य (vairāgya): dispassion/detachment

• युक्तस्य (yuktasya): of one who is endowed/connected with

• योगसिद्धिः (yogasiddhiḥ): perfection/attainment in yoga

• द्विजोत्तमाः (dvijottamāḥ): O best among the twice-born (Brahmin sages)

• योगसिद्ध्या (yogasiddhyā): by/through yogic perfection

• विमुक्तिः (vimuktiḥ): liberation, release from bondage (pāśa)

• स्यात् (syāt): arises/occurs

• सत्त्वनिष्ठस्य (sattvaniṣṭhasya): of one established in sattva (purity, clarity)

• न (na): not

• अन्यथा (anyathā): otherwise.

Speaker

Suta Goswami (narrating the teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Linga worship as incomplete without inner discipline: knowledge (jñāna), detachment (vairāgya), and sattvic steadiness that mature into yoga-siddhi, culminating in release from pāśa (bondage) under Pati (Shiva).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva is implied as Pati—the liberating Lord—because liberation (vimukti) is presented as a definite fruit when the pashu (soul) becomes sattva-established and perfected in yoga, indicating grace-bearing liberation aligned with Shaiva Siddhanta.

What ritualistic or Yogic practice is highlighted here?

It highlights the Pashupata-oriented synthesis of jñāna and vairāgya leading to yoga-siddhi; ritually, it implies that puja should be supported by sattvic conduct, meditation, and disciplined yogic practice rather than mere external observance.